Lang: he;
Title: שמות פרק יא;
Content:
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה.
(ב) דַּבֶּר נָא בְּאׇזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב.
(ג) וַיִּתֵּן י״י אֶת חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם.
(ד) וַיֹּאמֶר מֹשֶׁה כֹּה אָמַר י״י כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם.
(ה) וּמֵת כׇּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה.
(ו) וְהָיְתָה צְעָקָה גְדֹלָה בְּכׇל אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה וְכָמֹהוּ לֹא תֹסִף.
(ז) וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה י״י בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל.
(ח) וְיָרְדוּ כׇל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר צֵא אַתָּה וְכׇל הָעָם אֲשֶׁר בְּרַגְלֶיךָ וְאַחֲרֵי כֵן אֵצֵא וַיֵּצֵא מֵעִם פַּרְעֹה בׇּחֳרִי אָף.
(ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם.
(י) וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כׇּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ.
===
Lang: en;
Title: Shemot 11;
Content:
(1) Hashem saidHashem said | וַיֹּאמֶר י"י – Alternatively: "Hashem had said" (Ibn Ezra). It is not clear when this prophecy was relayed, whether Moshe received a revelation while still in the palace (Rashbam), or whether these words are a flashback to the prophecy of chapters 3-4 (Ibn Ezra). to Moshe, "I will bring one more plague on Paroh and on Egypt, and afterwards he will send you out from this place. When he sends you out, it shall be complete;shall be complete | כָּלָה – The connotation is either that this time Paroh will finally send everyone out (Rashi, Rashbam), or that he will send them out permanently (Netziv). The difference might relate to the question of whether, even at the very end, Paroh agreed to let the people leave for only a three day journey, or if by then he knew that they were not planning on returning. See Three Day Journey. Cf. Targum Yerushalmi (Yonatan): "he (Paroh) will be destroyed", with "כָּלָה" connoting destruction, finishing something off. he shall surely drive you out from this place.
(2) Now,Now | נָא – See Ibn Ezra. Alternatively: "Please" and see Rashi and R. Hirsch regarding why Hashem would need to entreat the nation to request gold and silver objects from their neighbors. speak in the hearing of the people, that each man askshall ask | וְיִשְׁאֲלוּ – See the note on Shemot 3:22. of his fellow, and every women of her fellow, silver vessels and gold vessels."
(3) Hashem granted the people favor in the eye of the Egyptians. The man Moshe, too, was very greatwas very great | גָּדוֹל מְאֹד – In other words, he was very respected. The verse might be implying that it was for this reason that the Egyptians were willing to give many objects (Ibn Ezra, Seforno). in the land of Egypt, in the eyes of Paroh's servants, and in the eyes of the people.eyes of the people | וּבְעֵינֵי הָעָם – The verse can refer to either the Egyptians or Israelites (see Ramban for discussion of both options).
(4) Moshe said, "Thus says Hashem, 'When the night splits,When the night splits | כַּחֲצֹת הַלַּיְלָה – In other words: "At midnight". See Rashi and Rashbam that "חצות" is an infinitive and the "כ" is a marker of time, meaning: "when". Alternatively: "about midnight" reading "חֲצֹת" as a noun and the "כ" as a marker of comparison (Midrash Aggadah). The Midrash suggests that Moshe said "about midnight" in case the Egyptian astrologers mistook the exact time and thought he was lying. I will go out in the midst of Egypt,
(5) and every firstborn in the land of Egypt, from the firstborn of Paroh who sits on his thronewho sits on his throne | הַיֹּשֵׁב עַל כִּסְאוֹ – The connotation is likely: "who was in line for the throne" (Targum Onkelos and others), but see Hoil Moshe on 12:29, that perhaps there was a co-regency and Paroh's son had already been anointed king. to the firstborn of the maidservant who is behind the mill,behind the mill | אֲשֶׁר אַחַר הָרֵחָיִם – Later, when these words come to fruition, the verse states instead: "to the firstborn of those in captivity" (Shemot 12:29), but see Rashi that the two might be equivalent as prisoners were often forced to grind at the millstone (as seen in Shofetim 16:21). and every firstborn of the animals, shall die.
(6) There shall be a great cry throughout the land of Egypt, the likes of whichthe likes of which | כָּמֹהוּ – This word is written in the masculine despite the fact that it appears to modify "צְעָקָה" which is feminine (and takes the feminine adjective, "גְדֹלָה"). See Rashbam that this is but one example of many verses in which a word is treated as both masculine and feminine. For other examples, see Dual Gendered Nouns. Cf. Seforno that "כָּמֹהוּ" modifies not "צְעָקָה", but the word "לילה" of verse 4. has not been, and the likes of which will not be again.
(7) And against all of the Children of Israel a dog won't whet its tongue,a dog won't whet its tongue | לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ – See Rashi that "חרץ" means to sharpen, like the adjective "חָרוּץ", sharp (Yeshayahu 41:15 and Mishlei 21:5). The idiom suggests that no harm came to the Children of Israel, even via the bark or bite of a dog. Compare the similar phrase in Yehoshua 10:21, "לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל לְאִישׁ אֶת לְשֹׁנוֹ". from man to animal, so that you shall know that Hashem separates between Egypt and Israel.
(8) And all your servants shall come down to me and bow to me, saying: Get out, you and all the people who follow you,who follow you | אֲשֶׁר בְּרַגְלֶיךָ – Compare Devarim 11:6, Shofetim 4:10 and Shemuel I 25:27. Literally: "at your feet". and afterwards I shall go out.'" And he went out from Paroh in a flare of anger.
(9) Hashem saidHashem said | וַיֹּאמֶר י"י – Alternatively: "Hashem had said", in the past perfect, with this verse and the next serving as a summary for the entire plague narrative, noting how Hashem from the very beginning had said that Paroh would be obstinate (Ibn Ezra and others). to Moshe, "Paroh will not listen to you, so that I can multiply my wonders in the land of Egypt."
(10) And Moshe and Aharon had donehad done | וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ – This construction of the past tense, where the verb follows the subject, indicates the past perfect tense, with the verse serving to conclude the unit and summarize how Moshe and Aharon had done as commanded (Ramban, Shadal). all these signs before Paroh, but Hashem had strengthened Paroh's heart and he had not sent out the Children of Israel from his land.